Heritage of Nusantara: International Journal of Religious Literature and Heritage
Heritage of Nusantara: International Journal of Religious Literature and Heritage, This journal focuses on religious studies (both contemporary and classical), particularly in the fields of Religious Literature, Cultures, and Heritage in Nusantara and Nusantara (Indonesia), and its relation to the same discussion on Southeast Asia, Asian Continents and other continents within International forum of discussion. The subject covers many perspectives such as philosophy, theology, philology, sociology, anthropology, politics, archaeology, art, history, hermeneutics, linguistics, and media studies.
Articles
303 Documents
<![CDATA[ACEH'S OLD MOSQUES: RECONCILING OLD AND NEW ARCHITECTURE ]]>
<![CDATA[Aji Sofiana Putri]]>;
<![CDATA[Muhammad Naufal Fadhil]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 12 No. 2 (2023): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v12i2.732
<![CDATA[The growth of congregation activities in Aceh's old mosques has contributed to the area expansion of the old mosques. This article examines three case studies of old mosques in Aceh that represent three scenarios of spatial expansion, including: mihrab extension integrated into the old mosque, side expansion attached to the old building, and expansion by adding a new mosque building. Three old mosques under study were Teungku Di Anjong Mosque in Banda Aceh, the Asal Penampaan Mosque in Gayo Lues, and the Gunong Kleng Mosque in West Aceh. This paper aims to analyze the mosque's spatial connection from three architectural aspects: (1) Pattern of Additional Area, (2) Functionality and Other Features, (3) The Architectural Forms and Materiality of the old and new mosques. A qualitative study was employed through the analysis of architectural and visual images of the three mosques. The study found that adding new spaces to the three mosques significantly divides old and new mosques. The main function of the mosque as a place of worship intertwines with its function as a center of cultural activities as found in the old and new spaces. Furthermore, the old mosque architecture influenced modern mosques, although not completely. The old form harmonized with new materials to reconcile with contemporary construction methods.]]>
<![CDATA[Modern Gnostics: The Pursuit of the Sacred in Indonesian Islam ]]>
<![CDATA[Kahn, Joel S.]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.6
<![CDATA[This paper reports on an ongoing research project on “New Southeast Asian Spiritualties” and offers a preliminary analysis of new Muslim religiosities in the Jakarta metropolitan area (Jabodetabek). Most of the analyses of the processes of “Islamization” in places like Indonesia and Malaysia in the last few decades focus on a particular set of social cum political agendas: the imposition of sharia law, the Islamization of the state apparatus, the increased emphasis on the external markers of ‘Islamic identity’ and the like. Yet, there appears to be an equally significant, even sometimes opposing, tendency among Southeast Asian Muslims that involves them in seeking out more intense and personalised ‘inner’ forms of religious experience, a process with parallels elsewhere in the world. In the paper, I discuss examples of this tendency based on fieldwork in the greater Jakarta area, and ask about its implications for current understandings of the consequences (for democracy, secularism, human rights, gender relations, etc.) of Islamization in Southeast Asia.]]>
<![CDATA[Sayyid: “The Stranger King”, Religion and Tradition the Case of Cikoang ]]>
<![CDATA[Hisyam, Muhamad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.9
<![CDATA[This article describes the sayyid community in Cikoang, South Sulawesi that for about three centuries enjoyed a high status in the society. Given their religious status the sayyid not only eclipse the commoners in term of religion but also in other realm that was in the political arena. The sayyids are said to have dominated the rulers of Cikoang-Laikang “kingdom” since the mix marriage of sayyids and the noble women of the “kingdom” until the modern era. The description is developed under a theoretical framework named the stranger kingship.]]>
<![CDATA[Tafsir Al-Mishbah in the Frame Work of Indonesian Golden Triangle Tafsirs: A Review on the Correlation Study (Munasabah) of Qur’an ]]>
<![CDATA[Said, Hasani Ahmad]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.10
<![CDATA[This study elaborates and puts M. Quraish Shihab and Tafsir al-Mishbah in the discourse of Indonesian exegesis (Tafsir). This paper also tries to place Tafsir al-Mishbah which is currently the most comprehensive interpretation among other Indonesian mufassirs’s work that have a complete interpretation. Further explanation on Tafsir al-Mishbah and other mufassirs are considered necessary, so that Tafsir al-Mishbah will have a clearer position in the academic world. Besides mapping and positioning Tafsir al-Mishbah among other Indonesian interpretations, this paper will also look in depth at the correlation of the study of the Al-Qur`an in the previous interpretations. The result of the study shows that the work of M. Quraish Shihab is the most serious interpretation elaborating the Quranic verses in detail and trying to seek the correlation among the verses or chapters (surah).]]>
<![CDATA[Balinese Minority Versus Sasak Majority: Managing Ethno-Religious Diversity and Disputes in Western Lombok ]]>
<![CDATA[Budiwanti, Erni]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.11
<![CDATA[Research upon inter-ethnic and inter-religious relation strongly marked with disparities and conflict are much more extensively done (see Suprapto, 2013, Telle, 2013, Balitbang depag 2006) compared to that of the study on peace and harmony. In other words, analytical reports on inter-religious tolerance and harmony are still relatively rare or less conducted than the one which concentrates more on social conflict. Without intentionally denying the importance of conflict and dispute in the inter ethno-religious studies, this paper tries to focus on the problem of how to maintain social harmony and peace between two groups coming from different ethnic and religious backgrounds. The analysis will particularly look at ritual performances: Puja Wali and Perang Topat hedl annually at Lingsar village, Lingsatrsub-district of West Lombok regency. These ceremonial events have so far been very vital especially in promoting and creating a social atmosphere that upholds mutual-tolerance, mutual-recognition, and mutual respect between the Hindu-Balinese and the Muslim Sasak. Long term sustainability of these ritual activities proves that in addition to, the conflict, harmony, based on the spirit of living co-existently in peaceful circumstances, undeaniably becomes an important part of everyday living reality.]]>
<![CDATA[Maintaining Cultural Heritage of Nusantara and its Relations to the World Heritage ]]>
<![CDATA[Hakim, Lukmanul]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.12
<![CDATA[This writing is about the importance of maintaining the cultural heritage of Nusantara as the effort to maintain the heritage of the world. This writing argues that the culture of Nusantara is the result of the assimilation process of different advanced civilizations of the world such as that of Chinese, Arabs, Persian, Indian, European etc. Each of those civilizations has given a valuable contribution to the development of cultures in Indonesian Archipelago (formerly known as Nusantara). The process of cultural development thus produces a valuable cultural property in the form of buildings such as architectural mosaic and intellectual works such as literary works. Cultural richness consists of two kinds of cultures namely; the culture of material and the culture of thought. These are the two significant cultures which have been shaping the personality of a nation or society. These two kinds of cultures have the positive and noble values that become the driving force for the nation to develop. Thus, to maintain the cultural heritage of Nusantara means to maintain the world heritage as some elements of the heritage of Nusantara are taken from many other nations. To analyze the process of how to maintain the cultural heritage of Nusantara (Indonesia), this writing uses the theory of civilization by Toynbee which is known as the theory of Challenge and Response. The theory is useful to see how one culture can develop and reach high culture and finally can produce the grandeur of civilization.]]>
<![CDATA[The Early Development of Sunnism and its Relation with Javanese Sufis ]]>
<![CDATA[Mas'ud, Abd. Rachman]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.13
<![CDATA[This study is tracing the origins of early Sunnism and its relation with Javanese Sufis. Based on primary sources, it is not useless to trace the origins of Sunnism back to the seventh century. By this quest, the portrait of later Sunnism will be, at least, better understood. Besides, following this framework enables one to understand how the Sunnis viewed their own history. Ibn Taimiyya, a very prominent Sunni scholar, for instance, claims that the Ahl al-Sunna wa al-Jama`a is an eminent classic ma©hab (ma©hab al-q±dim). It existed before Allah created Abu Hanifa, Malik, Syafi`i, and Ahmad bin Hanbal. Indeed it belongs to the mazhab of certain A¡¥±b who consistently emulated the Prophet. Those who opposed the Jama`a deserved to be called mubtadi`μn.]]>
<![CDATA[Dialetic Between Islamic Law and Adat Law in the Nusantara: A Reinterpretation of the Terengganu Inscription in the 14th Century ]]>
<![CDATA[Yakin, Ayang Utriza]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.14
<![CDATA[This article discusses the inscription found in Terengganu, which originated in the early XIV Century. The inscription documents the laws implemented by the rulers of the time. These texts reveal that the laws of this time came from two sources: Islamic law and customary (adat) law. In other words, the inscription indicates that legal pluralism was already in existence by the 14th Century. Adat law was the principle legal system in place, playing an important role in the archipelagic society at the time. However, there was an alternative system of Islamic law (e.g. stoning as a punishment for adultery) in place for lower social classes. This finding suggests that Islamic law was already in existence in the early 14th century””much earlier than the prevailing understanding of the history of Islamic law suggests. The article contributes by providing the new transliteration from Jawi into Latin characters and the new translation from old-Malay into modern English, which are arguably more accurate than the previous work.]]>
<![CDATA[al Shaikh Mutawalli al Sha'ràwi wa Afkàrih hawla Àyàt al Jilbàb fi Tafsìrihi wa Àthàrihi fi Indonesia al Ma'rùf ]]>
<![CDATA[Arifin, Zainal]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.15
<![CDATA[Pemikiran Sya’rawi di buku Tafsir Sya’rawi memunculkan kajian tentang jilbab dalam QS al-Ahzab (33) ayat 59. Tulisan ini berupaya memberikan kontribusi atas tujuan tersebut dengan membatasi telaah pada semangat bahasa Alquran, merumuskan konsep sistem nilainya dan melacak sejarah kehidupan sosial masyarakat yang terjadi pada saat itu, sesuai dengan pemikiran Sya’rawi. Tulisan ini menemukan bahwa pemikiran Syarawi dalam menafsirkan surat al-Ahzab ayat 59 sebagai ayat mutlak yang mewajibkan jilbab. Berbeda dengan ulama lainnya yang memahami ayat dalam bingkai fikih, Sya’rawi lebih mengaitkan jilbab dengan kontekstual bahwa jilbab sebagai pakaian syar’i yang menutup aurat yang membahagiakan dengan tiga hikmah. Dia tidak membatasi jilbab yang diperintahkan pada menutup rambut di kepala semata, atau menutup wajah dan tangan, tapi dengan menetapkan standar pakaian Islami ((1)tidak terbuka, (2)tidak menerawang, (3)tidak ketat hingga terlihat lekuk tubuh, dan (4)tidak boleh menarik perhatian orang), bahkan cadar tidak dikaji sedikitpun. Kesimpulan dari tulisan ini bahwa Sya’rawi telah berhasil memadukan antara hukum dengan iman, hukum dengan logika kebahagiaan, hukum dengan keteladanan, dan menyatukan antara kata dan perbuatan. Yang terpenting dari itu semua adalah menjadikan Alquran sumber dakwah.]]>
<![CDATA[Understanding Marital Disputes Management in Religious Office and Syariah Court in Malaysia ]]>
<![CDATA[Zakiyah, Zakiyah]]>
<![CDATA[ Heritage of Nusantara: International Journal of Religious Literature and Heritage Vol. 3 No. 2 (2014): HERITAGE OF NUSANTARA ]]>
Publisher : <![CDATA[Center for Research and Development of Religious Literature and Heritage ]]>
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DOI: 10.31291/hn.v3i2.16
<![CDATA[This article reviews a monograph entitled Managing Marital Dispute in Malaysia, Islamic Mediators and Conflict Resolution in the Syariah Court written by Syarifah Zaleha Syed Hassan  and Sven Cederrot. This book contributed in the discourse of anthropology of Islamic law. This book discussed about three institutions that dealt with Islamic family law; kadi, women counselor and judge. This monograph was published in 1997 when Islamic family law became one of the heated topics in many part of the world. This book was a result of extensive research conducted at the religious office and syariah court in Kedah and Johor Malaysia. This study shows that mediator used different ways in dealing with the family disputes including formal, semi formal and informal. The first method was used to deal with adjudication, the second was utilized to manage arbitration, and the last was used in consultation, conciliation and mediation. In addition, ”˜kadi’, women counselor and the judge not only use legal formal approach but also local norm when giving advice and managing cases.]]>
